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Holiest sites in Islam

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The three holiest sites in Islam, in descending order, are Masjid al-Haram in Mecca, the Prophet's Mosque in Medina, and Al-Aqsa in Jerusalem.[1][2][3][4][5][6] Beyond this shared consensus across Sunni and Shia traditions, the two branches place varying degrees of religious, historical and devotional importance on other sites.

The Kaaba at Masjid al-Haram in Mecca, Saudi Arabia, is the holiest site in Islam.

In Sunni Islam, sites related to companions of the Islamic prophet Muhammad, certain mosques, and the graves of the founders of the Sunni schools of thought, have spiritual significance. Attitudes toward shrine pilgrimage vary among different Sunni schools.

In Shia Islam, sites associated with the Imamate hold an extremely high level of significance. Holy cities such as Najaf, Karbala, Mashhad, Samarra, Kadhimiya, Kufa, and Qom are major pilgrimage centers.[7][8][9] The shrines of the Shia Imams are central to Shia devotional life and are visited by millions of pilgrims annually. Additionally, Sunnis revere the Twelve Imams, mainly because they are members of Muhammad’s household and because of their significance in Islamic history, and may visit their shrines out of respect and love.[10][11][12][13][14][15][16]

Holiest Sites

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The Hadith describes the special status of the three holiest sites in Islam:

Narrated by Abu Hurayra: The Prophet (ﷺ) said: "Do not undertake a journey to visit any Mosque, but three: this Mosque of mine (Prophet's Mosque in Medina), the Mosque of al-Haram and the Mosque of Al-Aqsa"[17]

Masjid al-Haram

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Masjid al-Haram, the holiest site in Islam, encloses the vicinity of the Kaaba, where every Muslim must perform the hajj pilgrimage at least once in their lifetime. The Kaaba is considered to be the House of God and determines the qibla ('direction of prayer'). The Quran contains several verses regarding the origin of the Kaaba. It states that the Kaaba was the first House of Worship for mankind, and that it was built by Abraham and his son Ishmael. It has been rebuilt multiple times throughout history, including by Muhammad.

Mecca is the holiest city in Islam, as it is the birthplace of Islam, the birthplace Muhammad, and home to the holiest Islamic site, Kaaba in Masjid al-Haram.[18] Only Muslims are allowed to enter the city.[19] The rites of pilgrimages include circumambulating the Kaaba seven times. It is the qibla (direction of prayer) of the Muslims, contains the Maqam Ibrahim, Black Stone, the Zamzam Well, the hills of Safa and Marwa, Hateem, and the Al-Hajar-ul-Aswad which belonged to Adam and Eve in Paradise. Abraham, together with his son Ishmael, raised the foundations of a house, which has been identified as the Kaaba. It is said that God showed Abraham the exact site, which was previously built by Adam, very near to the Well of Zamzam. After Abraham had built the Kaaba, an angel brought him the Black Stone, a celestial stone that, according to tradition, had fallen from Heaven on the nearby hill Abu Qubays. The Black Stone is believed to be the only remnant of the original structure made by Abraham. After placing the Black Stone in the Eastern corner of the Kaaba, Abraham received a revelation in which God told the aged prophet that he should now go and proclaim the pilgrimage to mankind.

Muhammad played a central role in the Kaaba's restoration. Prior to his prophethood, Muhammad was involved in the rebuilding of the Kaaba following flood damage in 605 CE, during which he helped resolve a dispute among Quraysh clans by proposing that the Black Stone be placed on a cloth and lifted collectively, with Muhammad himself setting it in position. After the conquest of Mecca, Muhammad entered the Kaaba and ordered the removal of its idols, dedicating the sanctuary exclusively to the worship of God. He reaffirmed Kaaba's association with Abraham and Ishmael in Islamic tradition. The area of Mecca, which also includes Mount Arafat, Mina and Muzdalifah, is important for the Ḥajj ('Pilgrimage'). As one of the Five Pillars of Islam, every Muslim who is capable must perform the Hajj at least once in their lifetime. Hajj is one of the largest annual gatherings in the world, second only to pilgrimages to the Shia Shrines.[20] Masjid al-Haram is the largest mosque and most expensive building in the world.

The Prophet's Mosque

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The Prophet's Mosque in Medina, Saudi Arabia, is the second holiest site. Muhammad himself was involved in the mosque's construction, and its Green Dome is where he is buried. The first two Rashidun caliphs, Abu Bakr and Umar, are also buried there.

The Prophet's Mosque in Medina, Saudi Arabia, is the second holiest site in Islam. Muhammad himself was involved in the construction of the mosque. The mosque's land originally belonged to two young orphans, Sahl and Suhayl, and when they learned that Muhammad wished to acquire their land to build a mosque, they went to Muhammad and offered the land to him as a gift; Muhammad insisted on paying a price for the land because they were orphaned children. The price agreed upon was paid by Abu Ayyub al-Ansari, who thus became the endower or donor of the mosque, on behalf of Muhammad.

Originally an open-air building, the mosque served as a community center, a court of law, and a religious school. It contained a raised platform or pulpit (minbar) for the people who taught the Quran and for Muhammad to give the Friday sermon (khutbah). Subsequent Islamic rulers greatly expanded and decorated the mosque. One of the most notable parts of the mosque is its Green Dome, where the tomb of Muhammad is located. Many pilgrims who perform the Hajj also go to Medina to visit the Green Dome. In 1909, under the reign of Ottoman Sultan Abdul Hamid II, it became the first place in the Arabian Peninsula to be provided with electrical lights. It is a tradition to visit the mosque after or before the pilgrimage to Mecca.

Al-Aqsa Mosque

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Al-Aqsa Mosque in Jerusalem includes the Dome of the Rock (center), and the Qibli (Al-Aqsa) Mosque to the south (bottom). It is the third holiest site in Islam, where Muhammad ascended into heaven during a night journey.

Al-Aqsa Mosque Compound in Jerusalem, also known as the Haram al-Sharif, is where Muhammad ascended bodily into heaven. It is the third-holiest site in Islam, held in esteem by all Muslims due to its history as a place of worship by many prophets such as Abraham, David, Solomon, Elijah and Jesus.[21] In early history, Muslims faced in the general direction of the Temple Mount as the initial qibla (direction of prayer) before changing the direction to face the Kaaba; a result of a Quranic verse revelation to Muhammad. The compound contains a number of mosques and prayer halls including the Dome of the Rock and the Qibli Mosque (also known as Al-Aqsa Mosque), Al-Marwani Mosque and others.

It is believed that expressions without a subject in verses 1–18 of Surāh an-Najm and some verses of the 17th chapter of the Quran, commonly called Surāh al-’Isrā’, allude to the night journey. In 610 CE, over the night of the Isra' and Mi'raj, Muhammad was taken from the Masjid al-Haram in Mecca to visit Al-Aqsa Mosque ("the Furthest Mosque"), where he led the prayer among the prophets, and was then taken to the heavens from the Foundation Stone.[22] The "Furthest Mosque" has been mentioned in the Quran once, in verse 1 of Surat al-Isra'.[23][24]

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Mount Arafat

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Mount Arafat near Mecca in Saudi Arabia, where Muhammad stood and delivered the farewell sermon towards the end of his life.

Mount Arafat is a granodiorite hill about 20 km southeast of Mecca, where Muhammad stood and delivered the Farewell Sermon to his companions who had accompanied him for the Hajj towards the end of his life. Some Muslims also believe that Mount Arafat is the place where Adam and Eve reunited on Earth after falling from Heaven, believing the mountain to be the place where they were forgiven. A pillar is erected on top of the mountain to show where this event is believed to have taken place.

The mountain is especially important during the Hajj, with the 9th day of the Islamic month of Dhu al-Hijjah, also known as the Day of 'Arafah after the mountain itself, being the day when Hajj pilgrims leave Mina for Arafat; this day is considered to be the most important day of the Hajj. The khuṭbah (sermon) is delivered and ẓuhr and ʿaṣr prayers are prayed together in the valley. The pilgrims spend the whole day on the mountain invoking God to forgive their sins.

Mina and Muzdalifah

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Mina near Mecca is where pilgrims spend several days during Hajj and perform key rites, including the Stoning of the Devil. It is one of the most important sites related to pilgrimage and commemorates the devotion of Abraham and his rejection of Satan's temptations.

Muzdalifah is an open and level area near Mecca that is associated with the Ḥajj ("Pilgrimage"). It lies just southeast of Mina, on the route between Mina and Arafat. The stay at Muzdalifah is preceded by a day at Mount Arafat, consisting of glorifying God, repeating the duʿāʾ (Supplication), repentance to God, and asking him for forgiveness. At Muzdalifah, pilgrims collect pebbles for the Stoning of the Devil.

To accommodate the pilgrims who stay in Mina over multiple nights in the month of Dhu al-Hijjah, more than 100,000 air-conditioned tents have been built in the area, giving Mina the nickname "City of Tents." With a capacity of up to 3 million people, Mina has been called the largest tent city in the world. The three Jamarat, located in the Mina valley, are the location of the Jamarat, performed between sunrise and sunset in the final days of the Hajj. The stone throwing ritual commemorates Ibrahim (Abraham)'s stoning of the Devil, who wanted to prevent him from carrying out the command of God to sacrifice his son, Isma'il (Ishmael).

In Islamic tradition, Abraham left his wife, Hajar (Hagar) and their infant son, Isma'il, in the valley of Mecca. Upon one of his visits to his family in Mecca, he was ordered by God in a dream to sacrifice his son in the Mina valley. While carrying out his son's sacrifice, he was interrupted by the Shaitan (Devil), and commanded by God to stone the Devil. The ritual of Jamarat is a commemoration of this belief. Mina is also believed to be the location of the pledges in Al-Aqabah of the Ansar to Muhammad.

Historically Significant Sites

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Ibrahimi Mosque

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The Ibrahimi Mosque in Hebron, Palestine, the city which according to Islam, was where Abraham settled. Muslims believe that Muhammad visited Hebron on his night journey from Mecca to Jerusalem.

According to Islam, Hebron was where Abraham settled. Within the city lies the Ibrahimi Mosque (Cave of the Patriarchs), the traditional burial site of the biblical Patriarchs and Matriarchs in both Islam and Judaism, and the Ibrahimi Mosque, built on top of the tomb to honor Abraham. Muslims believe that Muhammad visited Hebron on his night journey from Mecca to Jerusalem to stop by the tomb and pay his respects.[25]

There is also a left footprint in a small niche at the mosque, believed to be from Muhammad.[26][27] It is also venerated in Christianity. During the first century BC, Herod the Great built the wall that still surrounds the Cave of the Patriarchs, which later became a church, and then a mosque. Hebron is one of the oldest continuously inhabited cities in the Levant.

Masjid al-Qiblatayn

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Masjid al-Qiblatayn in Medina, Saudi Arabia, is the place where Muhammad received God’s command to change the qibla (direction of prayer) from Jerusalem to Mecca.

Masjid al-Qiblatayn, located in Medina, Saudi Arabia, is renowned for its association with a pivotal moment in Islam. The mosque is traditionally identified as the place where Muhammad received the revelation instructing Muslims to change the direction of prayer (qibla) from Jerusalem to Mecca.[28][29] The event occurred approximately 16–17 months after the Hijra.[30] The mosque symbolized the transition of Islam from its early phase toward a distinct religious community with Mecca as its spiritual center.

For this reason, Masjid al-Qiblatayn occupies a special place in Islamic memory. The mosque is one of the few mosques in the world to have contained two mihrabs (niches indicating the qibla) in different directions. The Qiblatayn Mosque is among the earliest mosques that date to the time of Muhammad, along with the Quba Mosque and the Prophet's Mosuqe, considering that the Great Mosques of Mecca and Jerusalem are associated with earlier prophets.

The Quba Mosque

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The Quba Mosque in Medina, Saudi Arabia, was the first mosque built by Muhammad, established on the first day of his hijra (emigration). He personally participated in laying its foundations.

The Quba Mosque, located on the outskirts of Medina, Saudi Arabia, holds the distinction of being the first mosque in the world.[31][32] It was founded in 622 CE by Muhammad upon his arrival in the vicinity of Medina during the hijra (migration from Mecca). He is reported to have personally participated in laying its foundations.[33] The mosque is frequently mentioned in Islamic tradition due to its association with piety and ritual purity.[34]

Several hadiths state that performing prayer in Quba Mosque carries special merit. The Quran makes reference to a mosque “founded on righteousness from the first day,” which many classical commentators associate with Quba.[35] While Quba Mosque is not considered one of the three holiest mosques in Islam, it occupies a distinguished place in Islamic tradition.

While Quba Mosque is not considered one of the three holiest mosques in Islam, it occupies a distinguished place in Islamic tradition. The following Hadith illustrates its religious significance:

Narrated by Sahl ibn Hunayf: The Prophet (ﷺ) said: "Whoever purifies himself in his house, then comes to Masjid Quba and prays in it, will have a reward like that of an Umrah"[36]

Jabal al-Nour

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Jabal al-Nour in the Hejaz region of Saudi Arabia, where Muhammad received his first revelation in the Hira Cave, holds tremendous significance for Muslims throughout the world.

Jabal al-Nour holds tremendous significance for Muslims throughout the world, as it is here where Muhammad received his first revelation of the Quran, which consisted of the first five verses of Surah Al-Alaq from the angel Gabriel. Visitors climb the mountain daily to see the Cave of Hira, the place where Muhammad received the first revelation on the Laylat al-Qadr (night of power) from Gabriel. During the Hajj (pilgrimage), an estimated five thousand visitors climb to it daily to see the cave.

Before Muhammad's first revelation, he had transcendental dreams, in which were signs that his prophethood had begun and that the stones in Mecca would greet him with the salaam. These dreams lasted for six months. An increasing need for solitude led Muhammad to seek seclusion and meditation (Muraqabah) in the rocky hills which surrounded Mecca. He retreated to the cave for one month each year, engaging in seclusion (Tahannuth). He took provisions and fed the poor who came to him. Before returning home to his family for more provisions, he would circumambulate the Kaaba seven times.

Mount Uhud

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Mount Uhud, where the early Muslim community faced the polytheists, is revered for its connection to Muhammad and the martyrs who fell there.

Mount Uhud is a mountain north of Medina, in the Hejaz region of Saudi Arabia. It was the site of the second battle between Muhammad and the polytheists of his tribe of Quraysh. The Battle was fought on 19 March, 625 CE, between a force from the small Muslim community of Medina and a force from Mecca.

It is especially revered because many companions of Muhammad, including Hamza ibn Abd al-Muttalib, were killed there, and Muhammad is reported to have said, "Uhud is a mountain that loves us and we love it." The Quran discusses the events and lessons of the Battle of Uhud in considerable detail, especially Surah 3, verses 121–180. The mountain holds the echoes of Islamic history in its rugged silhouette.

Badr

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The names of the 14 Muslim martyrs at Badr are inscribed into the Badr Martyrs Monument near the battlefield.

The Battle of Badr is referred to as The Day of the Criterion in the Quran. Muhammad, commanding an army of his Sahaba, defeated an army of the Quraysh led by Amr ibn Hishām, better known among Muslims as Abu Jahl. The battle marked the beginning of the six-year war between Muhammad and his tribe. Badr was the first large-scale engagement between the Muslims and the Quraysh Meccans. Advancing from the north, the Muslims faced the Meccans. The Muslim victory strengthened Muhammad's position; The Medinese eagerly joined his future expeditions, and tribes outside Medina openly allied with Muhammad.

The battle has been passed down in Islamic history as a decisive victory attributable to divine intervention, and by other sources to the strategic prowess of Muhammad. The site of Badr marks the location of the Battle of Badr. Mentioned in the Quran, it is regarded as one of the most significant historical sites in Islam. The story of the Battle of Badr has been passed down in Islamic history throughout the centuries, before being combined in the multiple biographies of Muhammad that exist today. It is mentioned in the Quran, and all knowledge of the battle comes from traditional Islamic accounts, recorded and compiled sometime after the battle such as those from the 8th century.

Mount Sinai

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Mount Sinai in the Asian part of Egypt, is the place where according to the Torah, Bible, and Quran, Moses received the Ten Commandments from God.

The Sinai Peninsula is associated with the prophets Harun (Aaron) and Musa (Moses). Numerous references to Mount Sinai exist in the Quran, where it is called Ṭūr Saināʾ,[37] Ṭūr Sīnīn,[38] and aṭ-Ṭūr[39] and al-Jabal (both meaning "the Mount").[40] As for the adjacent Wād Ṭuwā (Valley of Tuwa), it is considered as being muqaddas[41][42] (sacred),[43][44] and a part of it is called Al-Buqʿah Al-Mubārakah ("The Blessed Place").[45]

It is the location where, according to the sacred scriptures of the three major Abrahamic religions (Torah, Bible, and Quran), Moses received the Ten Commandments from God. The summit has a mosque that is still used by Muslims. At the summit also is "Moses' cave", where Moses is believed to have waited to receive the Ten Commandments from God.

Umayyad Mosque

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The Umayyad Mosque in Damascus, Syria, where Muslims and Christians alike consider it a holy site. According to Islam, Isa (Jesus) will appear there near the Day of Judgment. Both Christianity and Islam regard the mosque as the burial place of the head of John the Baptist, revered in Islam as Yahya.

The Umayyad Mosque in Damascus, Syria, is a holy site in Islam.[46][47] Its religious importance stems from the eschatological reports concerning the mosque and historic events associated with it. The head of John the Baptist, revered in Islam as the prophet Yahya, is believed to be inside the mosque, which also houses one of only four original copies of the Quran. Prayers in the Umayyad mosque are considered to be equal to those offered in Al-Aqsa Mosque.[48] The Mosque is also the place where Muslims believe the Isa (Jesus) will return at the end of times, atop the "Minaret of Isa" of the mosque, during the time of a Fajr prayer.

The mosque's site has been used as a house of worship since the Iron Age. It enjoyed great prestige throughout its history and was regarded as a "wonder of the world" by many medieval Muslim writers. Muslims and Christians alike consider the site a holy place. The mosque also holds a special importance in Shia Islam since it contains shrines commemorating Husayn, whose martyrdom is frequently compared to that of John the Baptist.[49] There is a location in the mosque where Husayn's head was kept.[50] Furthermore, the surviving members of his family were imprisoned in the mosque for 60 days.[51]

Sunni Islam

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The Great Mosque of Kairouan

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The Great Mosque of Kairouan in Tunisia, where some Sunni tradition holds that seven pilgrimages to it equals one pilgrimage to Mecca.[52]

The Great Mosque of Kairouan is located in Kairouan, Tunisia, a city founded in 670 CE as the first Muslim stronghold in North Africa and the western Islamic world. The mosque was originally established by Uqba ibn Nafi, a companion of Muhammad. The mosque functioned as a major center of Sunni Islamic learning, particularly for the Maliki school of jurisprudence.[53]

It played a major role comparable to later institutions such as Al-Azhar in Egypt, influencing religious scholarship throughout North Africa and al-Andalus.[54] The mosque is a masterpiece of early Islamic architecture. It features a vast hypostyle prayer hall, one of the oldest surviving minarets in Islam, a monumental courtyard, and a richly decorated mihrab. Its architectural style influenced mosque construction across the western Islamic world.

Eyüp Sultan Mosque

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Eyüp Sultan Mosque in Istanbul, Turkey, is one of the most significant Sunni sites outside the Arabian Peninsula. It contains the tomb of Abu Ayyub al-Ansari, a close companion of Muhammad and his standard-bearer.

The shrine of Abu Ayyub al-Ansari, a close companion of Muhammad and his standard-bearer, is one of the most significant Sunni religious sites outside the Arabian Peninsula. Abu Ayyub died during the early Muslim siege of Constantinople, and his burial place later became a focal point of Sunni reverence.[55] Ansari was also the endower or donor of the Prophet's Mosque, on behalf of Muhammad.

Following the Ottoman conquest of Constantinople in 1453, the shrine gained major religious importance.[56] Ottoman sultans were traditionally girded with the Sword of Osman at this site, symbolizing their Sunni legitimacy. The site holds strong historical and cultural significance within Sunni Islam.[57] The mosque is also important because it holds relics believed to have belonged to Muhammad.[58] Because of the holiness attached to the mosque, many Ottoman officials and royal family members chose to be buried nearby.

Abu Hanifa Mosque

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Abu Hanifa Mosque in Baghdad, Iraq, contains the tomb of Abu Hanifa, the founder of Hanafism, the largest Sunni school.

The tomb of Abu Hanifa, founder of the Hanafi school of Sunni jurisprudence, is a major historical site reflecting the development of Sunni thought. It is located in Baghdad, Iraq. The Hanafi school or Hanafism is the largest school of Islamic jurisprudence out of the four schools within Sunni Islam. Abu Hanifa’s legal methodology profoundly influenced Islamic law across the Abbasid Caliphate, Central Asia, the Ottoman Empire, and South Asia.

His burial site became associated with scholarship and Sunni legal identity, particularly in regions where the Hanafi school predominated.[59] The Maliki school of Sunni Islam was founded by Malik ibn Anas. Malik is buried at Al-Baqi Cemetery in Medina. The Great Mosque of Kairouan in Tunisia is also known since the 9th century as one of the most important Maliki centers.[60]

Al-Shafiʿi Shrine

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Al-Shafiʿi Shrine in Cairo, Egypt, contains the tomb of al-Shafiʿi, founder of the Shafiʿi school in Sunni Islam.

The al-Shafiʿi Shrine, founder of the Shafiʿi school of Sunni jurisprudence, is one of Cairo’s most important monuments. Al-Shafiʿi played a foundational role in systematizing Islamic legal theory (uṣūl al-fiqh), and his influence extends across East Africa, Southeast Asia, and parts of the Middle East.[61] His tomb became a major site of Sunni scholarly memory. The current mausoleum structure dates largely to the Ayyubid and Mamluk periods.

The burial site of Ahmad ibn Hanbal, founder of the Hanbali school of Sunni jurisprudence, also holds strong significance in Sunni Islam.[62] Ahmad ibn Hanbal is particularly remembered for his resistance during the Mihna, during which he upheld traditional Sunni doctrine against state-imposed theology. His legacy shaped Sunni creedal orthodoxy and later influenced movements such as Atharism.

Shia Islam

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Imam Ali Shrine

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The Imam Ali Shrine in Najaf, Iraq. It contains the tomb of Ali, who was Muhammad's cousin, his son-in-law, and the first Shia Imam. Born inside the Kaaba and raised in Muhammad's household, he was among the first to accept Islam, with his status said to be second only behind Muhammad. Revered for his courage, justice, honesty, and magnanimity, Ali has become the archetype of uncorrupted Islam and pre-Islamic chivalry. Sunni Muslims regard him as the last of the Rashidun ('rightly-guided'), while Shia Muslims venerate him as Muhammad’s rightful successor.

The Imam Ali Shrine in Najaf, Iraq, contains the tomb of Ali, the first Shia Imam who was Muhammad's cousin and son-in-law. The shrine's significance in Shia Islam is profound. All Muslims revere Imam Ali, but the Shia in particular, as a paragon of justice, knowledge, and piety. His burial site has thus become a symbol of Shia identity and faith. Every year, the shrine is visited by millions of pilgrims, with attendance peaking during Arba'in, the largest peaceful gathering in the world.[63] The shrine complex is also the resting place for several notable figures. Among them are many revered scholars, jurists, and theologians. Some of the prominent figures buried here include: Murtada Ansari, a leading Shia jurist of the 19th century,[64] Muhammad Baqir al-Sadr, a renowned Iraqi Shia cleric and philosopher,[65] and Abu al-Qasim al-Khoei, one of the most influential Shia marjas of the 20th century.[66]

The shrine is also surrounded by the world's largest cemetery, Wadi al-Salam. It is believed that being buried near Imam Ali brings spiritual benefits, and many request to be interred in this sacred ground.[67] Ali was buried in Najaf following his assassination. However, the location of his grave remained a closely-guarded secret for over a century. It wasn't until the Abbasid caliph Harun al-Rashid discovered the grave during a hunting expedition in the 8th century that a shrine was built at the site.[68] Over the centuries, the shrine has undergone numerous expansions. In the 10th century, the Buyid dynasty made significant contributions by building a large dome over the grave and adding other structures.[69] The Safavid Empire in the 16th century also played a crucial role in further developing the shrine, adding ornate decorations, and expanding the complex.[70] The shrine is an architectural masterpiece. It is distinguished by its golden dome and minarets. The complex also includes courtyards, prayer halls, and a museum. The central hall, where the tomb is located, is adorned with intricate mirror work, mosaics, and calligraphy.[71] Many hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "There is no sword but Zulfiqar, and there is no hero but Ali. Whoever visits Ali while he is alive, it is as if he has visited me; and whoever visits him after his death, it is as if he has visited me during my lifetime." [72]

Imam Husayn Shrine

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The Imam Husayn Shrine in Karbala, Iraq. It contains the tomb of Husayn, who was the son of Ali, the grandson of Muhammad, the third Shia Imam, and is regarded as a martyr by all Muslims. Husayn's suffering and martyrdom at the Battle of Karbala became a symbol of sacrifice in the struggle for right against wrong, and for justice and truth against injustice and falsehood. Each year, millions of people around the world observe Ashura during Muharram and later undertake the Arba'in pilgrimage to his shrine, the world's largest annual public gathering.[73][74]

Imam Husayn Shrine in Karbala, Iraq, contains the tomb of Husayn. The mosque stands on the site of the grave of Husayn, where he was martyred during the Battle of Karbala.[75][76] Up to 20 million pilgrims visit the city on the anniversary of Husayn's death.[77] Husayn and his companions are regarded as martyrs by all Muslims. There are many traditions which narrate the status of Karbala. The shrine is a site of immense religious significance. The Battle of Karbala is one of the most tragic, pivotal and defining moments in Islamic history. Husayn, along with his family and companions, was beheaded by the forces of the Umayyad caliph Yazid. Husayn’s stand against Yazid’s oppressive regime has since been revered as a symbol of resistance and martyrdom.

Following the martyrdom, the site of Husayn's grave became a major place of pilgrimage. The first structure over his grave was constructed by the order of al-Mukhtar in the late 7th century.[78] The shrine is renowned for its stunning architecture and intricate decorations. The complex includes a golden dome, several minarets, and expansive courtyards. The central dome is adorned with gold-plated tiles, and the interior features elaborate mirror work, mosaics, and calligraphy that depict verses from the Quran and sayings of Muhammad and the Shia Imams.[79]

The shrine also includes a museum that houses artifacts related to Husayn and the Battle of Karbala, as well as a library with a vast collection of Islamic manuscripts. The annual Arba'in pilgrimage, which marks the end of the 40-day mourning period for Husayn, draws millions of visitors from around the world. During Arba'in, pilgrims often walk long distances, sometimes covering hundreds of miles, to reach Karbala. In addition to Arba'in, other significant occasions that draw large crowds to the shrine include Ashura durung Muharram, which is the commemoration date of Husayn's martyrdom, and the birthdays and martyrdom anniversaries of other Shia Imams. Several hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "Hasan and Husayn are the leaders of the youth of the people of Paradise." [80][81]

Al-Abbas Shrine

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The Al-Abbas Shrine in Karbala, Iraq, stands opposite the Imam Husayn Shrine. Abbas, also known as Abu al-Fadl, was a son of Ali, the half-brother of both Hasan and Husayn, and Husayn's flag-bearer. Inheriting Ali's boldness and bravery, he is revered as a paragon of ultimate courage and self-sacrifice. Abbas was martyred during the Battle of Karbala while attempting to fetch water for the thirsty children.

Al-Abbas Shrine in Karbala, Iraq, is the mausoleum of Abbas ibn Ali, a son of Ali, the half-brother of both Hasan and Husayn, and a key figure in the Battle of Karbala. Abbas is revered for his loyalty and bravery, and his shrine is one of the holiest sites in Shia Islam, attracting millions of pilgrims, especially during the annual commemoration of Arba'een.[82] Pilgrims from around the world visit the shrine to pay their respects and seek intercession. Abbas, also known as Abu al-Fadl, was a respected warrior known for his unwavering support of his brother Husayn. He played a crucial role in the Battle of Karbala, where he was martyred while attempting to fetch water for the thirsty children and companions of Husayn. His sacrifice is deeply commemorated, and his shrine stands as a symbol of devotion and courage.[83]

The construction of the shrine began in the early Islamic period, with significant contributions from various rulers. The earliest recorded construction was during the Abbasid Caliphate, with later renovations and expansions by the Safavid and Qajar dynasties.[84] The shrine is an architectural marvel, featuring a grand golden dome and two towering minarets. It includes several courtyards, prayer halls, and a museum. The central hall, where the tomb is located, is lavishly decorated with intricate tile work, mirror mosaics, and calligraphy depicting verses from the Quran and sayings of Muhammad and the Shia Imams.[85] The Shrine is a beacon of faith and a testament to the enduring legacy of Abbas.

The Great Mosque of Kufa

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The Great Mosque of Kufa in Iraq was Ali's home, the site of his assassination, and is one of the world's earliest surviving mosques. Kufa served as the final capital of Ali during his caliphate, and the Kufic script is named for the city.

The Great Mosque of Kufa is one of the earliest surviving mosques in the world. It was home to Ali and the site of his assassination. It also contains the shrine of Muslim ibn Aqeel, his companion Hani ibn Urwa, and the revolutionary Al-Mukhtar. The mosque has been significantly rebuilt and restored multiple times in its history. Masjid al-Kufa is believed to have been built in the 7th century.

The mosque holds immense religious significance for Shia Muslims. It was the place where Ali used to lead prayers and deliver sermons. The mosque is the site where he was struck in the head with a poison-coated sword by Abd al-Rahman ibn Muljam during the month of Ramadan in 661 CE.[86] Ali was prostrating in the Fajr prayer in the mosque when ibn Muljam struck him. The mosque is a significant pilgrimage site for Shia Muslims, especially during the anniversary of Imam Ali's death and other important Islamic events.

Jannat al-Baqi Cemetery

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A photohraph of Jannat al-Baqi Cemetery in Medina, Saudi Arabia, before its second demolition in 1926 (left), and the cemetery today (right). Mausoleums marked in the photo: 1. Fatima 2. Four Shia Imams: Hasan (2nd), Sajjad (4th), Baqir (5th), and Sadiq (6th) 3. Daughters of Muhammad 4. Wives of Muhammad 5. 'Aqil and Abdullah ibn Ja'far 6. Malik and Nafi' 7. Ibrahim 8. Halimah al-Sa'diyyah 9. Fatimah bint Asad 10. Uthman.

Jannat al-Baqi Cemetery in Medina, Saudi Arabia, was founded by Muhammad and holds the graves of several of his family members and companions. Among them are the four Shia Imams: Hasan, Sajjad, Baqir, and Sadiq. When Muhammad arrived in Medina from Mecca, al-Baqi was a land covered with boxthorn. After Muhammad’s arrival, the houses of Medina developed near al-Baqi, which was therefore considered the public tomb.

During the construction of the Prophet’s Mosque, As'ad ibn Zurarah, one of Muhammad's companions, died. Muhammad chose the spot to be a cemetery, and As'ad was the first individual to be buried in al-Baqi among the Ansar. While Muhammad was outside Medina for the Battle of Badr, his daughter Ruqayyah fell ill and died. She was buried in al-Baqi. Ruqayyah was the first person from the Ahl al-Bayt (Family of Muhammad) to be buried in this cemetery. Shortly after Muhammad arrived from Badr, Uthman bin Maz'oon died in 624 CE and was buried in al-Baqi'. He was considered the first companion of Muhammad from the Muhajirun to be buried in the cemetery.

When his youngest son Ibrahim died, Muhammad commanded that he be buried there as well. Following his instructions, two of his daughters Zainab and Umm Kulthum, were also buried in the cemetery. Uthman, the third Rashidun caliph, was also buried in the cemetery. Over time, numerous domes and structures were built over various graves in al-Baqi. In 1806, an alliance of the House of Saud and the followers of Wahhabism, known as the Emirate of Diriyah, demolished the cemetery. After its reconstruction, the cemetery was demolished again under the Sultanate of Nejd in 1926. These demolitions were condemned across the Islamic world, but the Saudi regime has rejected calls for reconstruction.[87][88]

Imam Reza Shrine

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The Imam Reza Shrine in Mashhad, Iran, receives nearly 30 million pilgrims annually and is the most visited site in Islam.[89] It contains the tomb of Reza, the eighth Shia Imam who is also part of the chain of mystical authority in Sunni Sufism. Under Ma'mun's coercion, Reza became the only member of Muhammad's household who was formally appointed heir apparent of the Abbasid Caliphate, and the only Shia Imam to hold such a position. Known for his piety and learning, Reza's lineage traces through Ali via Muhammad's daughter Fatima, and their sons Hasan and Husayn. The vast complex is the world's largest mosque after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina, with the city of Mashhad being named the Cultural Capital of the Islamic World by OIC.

The Imam Reza Shrine is the mausoleum of Ali al-Rida, the eighth Shia Imam, located in Mashhad, the province of Razavi Khorasan, Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making pilgrimages to the shrine every year,[90][91][92] the most visited site in Islam.[93][94] Imam Reza was a descendant of Muhammad, known for his piety and learning. His lineage traces back to Ali via Muhammad's daughter Fatima, from their sons Hasan and Husayn. He is also part of the chain of mystical authority and asceticism in Sunni Sufism, making him widely respected in Sunni Islam as well. The Uyoun Akhbar Al-Ridha recorded miracles which have occurred at the shrine.[95] The shrine covers an area of 1,200,000 square meters, making it the world's third largest mosque, after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina. The complex is also on the tentative list of UNESCO World Heritage Sites. Also buried within the shrine are the members of the Timurid, Safavid and Qajar family members, alongside the Abbasid caliph Harun al-Rashid, polymath Baha al-Din al-Amili, crown prince Abbas Mirza, and many other notable political figures, scholars, and clerics.

In the early 9th century, the Abbasid caliph Al-Ma'mun invited Reza from Medina to Merv in Khorasan and appointed him as his heir apparent, a move widely interpreted as an attempt to legitimize Abbasid rule and contain Shia influence. He was the only member of Muhammad's household to be formally appointed heir apparent of the Abbasid Caliphate, and the only Shia Imam to hold such a position. Imam Reza died in 818 CE in the city of Tus, allegedly poisoned by al-Ma'mun. The site of his grave became a major destination for pilgrimage, and the surrounding settlement gradually developed around his tomb, creating a new city called Mashhad, meaning “place of martyrdom.” The earliest structures around the shrine date back to the 9th century, with significant patronage and expansion carried out during various periods, including by the Samanid, Seljuk, Ilkhanid, Timurid, Afsharid, Safavid, and Qajar Empires, and it is still expanding today.[96]

The shrine is renowned for its vast scale, architectural grandeur, artistic richness, and spiritual atmosphere. The architecture of the shrine represents a blend of Persian and Islamic traditions. The complex features a prominent golden dome, multiple minarets, and numerous courtyards (sahn), prayer halls (riwaq). The central sanctuary houses the Imam's grave beneath the gilded dome. The interior of the shrine is richly decorated with mirror work, tile mosaics, stucco carvings, and intricate calligraphy featuring Quranic verses and religious inscriptions. The shrine is an unmistakable landmark in Iran and Shia history, with the city of Mashhad regarded as the country's spiritual capital. The city was also named the Capital of Islamic Culture by the Organisation of Islamic Cooperation (OIC) in 2017.[97][98] The Goharshad Mosque, built by Timurid Empress Goharshad in 1418 CE, is also located at the shrine. The Astan Quds Razavi Central Museum, a library, four seminaries, a cemetery, and the Razavi University of Islamic Sciences, are contained within the complex as well. The shrine also serves as a major center for religious ceremonies, gatherings, and educational activities, attracting scholars and students from across the Islamic world. Several hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "One of my own flesh and blood will be buried in the land of Khorasan. God the Highest will surely remove the sorrows of any sorrowful person who goes on pilgrimage to his shrine. God will surely forgive the sins of any sinful person who goes on pilgrimage to his shrine." [99][100][101][102]

Kazimiyya Mosque

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The Kazimiyya Mosque in Baghdad, Iraq, contains the tombs of the seventh and ninth Shia Imams, respectively Musa al-Kazim and his grandson Muhammad al-Jawad. Kazim played a key role in eradicating extreme views and exaggerations (ghuluww). Kazim is also revered for his piety in Sunni Islam. He is a link in the initiatic Golden Chain in Sufism, and some Sufi saints are associated with him. Jawad was the youngest Imam, becoming Imam at the age of seven. Shias justify his Imamate by drawing parallels with Jesus and John the Baptist, both of whom in the Quran received their prophetic missions in childhood.

The Al-Kazimiyya Mosque, located in the Kādhimiya suburb of Baghdad, Iraq, contains the tombs of the seventh and ninth Shia Imams, Musa al-Kazim and his grandson Muhammad al-Jawad. Also buried within the premises are scholars Shaykh Mufīd and Shaykh Naṣīr ad-Dīn aṭ-Ṭūsi. Directly adjacent to the mosque are two smaller shrines, belonging to the brothers Sayyid Raḍī (who compiled Nahjul-Balāghah) and Sayyid Murtadā and Qadi Abu Yusuf al-Ansari.

The mosque was built on the site of a Quraysh cemetery, which was created with the original Round City of Baghdad in 762 CE. The cemetery was founded by Abbasid Caliph al-Mansur so that members of his family and internment can be buried in it. It is generally believed that Zubaidah bint Ja'far and al-Mansur himself were also buried in this location. The current building dates to the restoration carried out by the Safavid Iranian king Ismail I from 1502 to 1524. It was further ornamented by the Ottoman Sultan Suleiman the Magnificent after he conquered Baghdad in 1534.

Similar to many other Islamic settlements throughout history, settlements throughout time started to develop around the mosque which came to be known as the Kadhimiyya area. In 1611, the Ottoman Sultan Ahmed I granted Jamal al-Din bin Mullah Ali, a descendant from Bani Shaiba, a firman (royal decree), allowing him and his family to have full custodianship of the mosque and its shrine. Ancestors of Jamal became known as the al-Jamali family who were entrusted with the mosque and kept the firman. Among the most notable members of the al-Jamali family was Sheikh Abbas al-Jamali, who lived next to the mosque with visitors meeting him and was the father of Iraqi Statesman Muhammad Fadhel al-Jamali, who would become one of the founders of the United Nations.[103]

Al-Askari Shrine

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The Al-Askari Shrine in Samarra, Iraq, containts the tombs of the tenth and eleventh Shia Imams, Hadi and his son Askari. Askari was succeeded directly by his son, Muhammad al-Mahdi, the twelfth Imam, who entered occultation and is believed to remain alive until his reappearance as the Mahdi.

Al-Askari Shrine in Samarra, Iraq, containts the tomb of the tenth and eleventh Shia Imams, Hādī and his son Askarī.[104] Housed in the mosque are also the tombs of Ḥakīma Khātūn, sister of Imam Hādī; and Narjis Khātūn, the mother of Imam Mahdī.[105] Adjacent to the mosque is another domed commemorative building, the Serdab ("cistern"), built over the cistern where the Twelfth Imam, Mahdī, first entered the Minor Occultation or "hidden from the view"—whence the other title of the Mahdi, the Hidden Imam.

The Imams Hādī and Askarī lived under house arrest in the part of Samarra that had been Caliph al-Mu'tasim's military camp ('Askar al-Mu‘tasim), hence an inmate of the camp was called an ('Askarī). As a result, they are known as the 'Askariyyayn. They died and were buried in their house. Tradition attributes their deaths to poison. The Iranian king Nasir al-Din Shah Qajar added the shrine's golden dome in 1868.

Fatima Masumeh Shrine

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Qom in Iran is home to the Fatima Masumeh Shrine and is considered one of the holiest cities in Shia Islam, along with Najaf, Karbala, Mashhad, Samarra, Kadhimiya and Kufa. Fatima Masumeh, regarded as a saint, was the daughter of Musa al-Kazim and sister of Reza, the seventh and eighth Shia Imams.

The Fatima Masumeh Shrine in Qom, Iran, is considered to be the most sacred city in Shia Islam along with Najaf, Karbala, Mashhad, Samarra, Kadhimiya and Kufa. Fatima Masumeh was the daughter of the seventh Shia Imam, Musa al-Kazim, and the sister of the eighth Shia Imam, Reza. The shrine is a major destination for pilgrimage. Every year, millions travel to Qom to honor Fatima Masumeh and seek her intercession with God. Also buried within the shrine are three daughters of the ninth Shia Imam al-Jawad, Persian poet Parvin Etesami, six members of the Safavid family, eleven members of the Qajar family, and many other notable political figures, scholars, and clerics.

The shrine has attracted dozens of seminaries and religious schools. In 816, when her brother Imam Reza was summoned to Khorasan, Fatima set out to join his brother in Merv but fell ill along the way in the Sunni town of Saveh. There she asked to be taken to the nearby Shia town of Qom, where she died a few days later, possibly after seventeen days. A local Shia figure by the name of Musa ibn Khazraj al-Ash'ari brought Fatima to Qom and hosted her during her final days.

Shah Gheragh

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The Shah Cheragh in Shiraz, Iran, houses the mausoleums of the two sons of the seventh Shia Imam Musa al-Kazim, brothers of the eighth Imam Reza.

The Shah Cheragh in Shiraz, Fars province, Iran, is the mausoleum of Ahmad ibn Musa, a son of the seventh Shia Imam Musa al-Kazim and a brother of the eighth Shia Imam Reza, who is known as Shah Cheragh (King of Light) in local traditions, and hence the building's name.[106][107][108] The complex is one of the holiest sites in Shia Islam. Following the Abbasid persecution of the Shi'ite sect, Sayyid Ahmad ibn Musa (also known as Syed Amir Ahmad) and his brother, Muhammad ibn Musa al-Kazim, both of whom were brothers of Reza, took refuge in Shiraz.

The first structure over his grave, a simple domed mausoleum, was built in the 13th century during the rule of the Salghurids, by the minister, a former Buyid prince, attributed to Atabak Sa'ad Ebn-e-Zangi. Local folklore tells that the grave was found when a light appeared over it, which caught the attention of the people, who told the minister about what they had seen. The tombs of both brothers became celebrated pilgrimage destinations since the 14th century.

Shah Abdol-Azim Shrine

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The Shāh Abdol-Azim Shrine in Rey, Iran. It contains the tombs of Abd al-Azim al-Hasani (a descendant of the second Shia Imam - Hasan), Tahir (son of the fourth Shia Imam - Sajjad) and Hamzeh (brother of the eighth Shia Imam - Reza).

The Shāh Abdol-Azim Shrine in Rey, in the province of Tehran, Iran, contains the tomb of Abd al-Azim al-Hasani, a descendant of the second Shia Imam Hasan. Adjacent to the shrine, within the complex, are the mausoleums Tahir (son of the fourth Shia Imam - Sajjad) and Hamzeh (brother of the eighth Shia Imam - Reza).

Abd al-ʿAzim, born in 789 CE, was also a prominent figure among the companions of al-Hadi, the tenth Shia Imam. It is narrated from Abu Hammad al-Razi that Imam al-Hadi instructed people to refer their religious questions to ʿAbd al-ʿAzim. Abd al-ʿAzim also presented his beliefs to Imam Hadi, who affirmed and approved them.

Due to pressure from the Abbasid authorities, ʿAbd al-ʿAzim fled to Rey, where he lived discreetly in the house of one of the Shia. He devoted himself to worship and asceticism until he fell ill and passed away after a short time in 866 CE. The Shia of Rey held a grand funeral for him and later built a large shrine over his grave.

In addition to Abdol-Azim al-Hassani, the shrine is the burial site for many notable individuals, including members of the Qajar family, and many notable political figures, scholars, and clerics, from the Medieval period to contemporary times.

Sayyida Zaynab Mosque

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Sayyida Zaynab Mosque near Damascus in Syria, contains the tomb of Zaynab, the daughter of Ali and Fatima, sister of Hasan and Husayn, and granddaughter of Muhammad. The tomb is a centre of Shia religious studies in Syria and a destination of mass pilgrimage by Shia Muslims from across the world. Zaynab is best known for her role in the aftermath of the events of Karbala. Women and children in Husayn's camp were taken captive after the battle and marched to Kufa and then Damascus, where Zaynab gave impassioned speeches and spreading the news of Karbala. She is considered to be a symbol of sacrifice, strength, and piety in Islam, and a role model for Muslim women, typifying courage, leadership, and defiance against oppression.

The Sayyida Zaynab Mosque is located near Damascus, Syria. Shia Islam considers the mosque to contain the grave of Zaynab, the daughter of Ali and Fatima, sister of Hasan and Husayn, and granddaughter of Muhammad; while Sunni Islam place Zaynab's tomb in the mosque of the same name in Cairo, Egypt. The tomb is a centre of Shia religious studies in Syria and a destination of mass pilgrimage by Shia Muslims from across the world. The zenith of visitation normally occurs in the summer. The present-day mosque that hosts the tomb was built in 1990.

Zaynab is best known for her role in the aftermath of the Battle of Karbala, in which her brother Husayn and most of her male relatives were massacred. Women and children in Husayn's camp were taken captive after the battle and marched to Kufa and then Damascus, where Zaynab gave impassioned speeches, condemning Yazid and spreading the news of Karbala. She was later freed and died shortly afterward. She is considered to be a symbol of sacrifice, strength, and piety in Islam, and a role model for Muslim women, typifying courage, leadership, and defiance against oppression.

The building of the shrine consists of a large sahn with a square plan. It included a dome and two high minarets. The minarets and walls of the courtyard and porches were tiled by Iranian artists, the roof and walls of the shrine were glazed from the inside and the dome was gilded from the outside. On the eastern side of the courtyard, the building of the Zeinabieh's prayer hall with a small courtyard has been built. A new courtyard has also recently been built on the north side of the Holy Shrine. The shrine is sometimes seen by some as a place of miracles.

The shrine has been managed by Mourtada's family since the fourteenth century. Financially, the shrine has been funded mainly by the Iranian government. Several scholars and celebrities such as Mohsen Amin Ameli, and Hossein Yousef Maki Ameli are buried in the shrine of Sayyidah Zainab and the surrounding cemeteries. Ali Shariati, an ideologue of the Iranian Revolution, had wished before his death, to be buried in the yard of the shrine. His tomb is within the compound of Sayyidah Zaynab Mosque and is regularly visited by many Iranians.

Tel Zaynabiyah

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Tel Zaynabiyah near the Imam Husayn Shrine in Karbala, Iraq, is a raised mound where Zaynab stood during the events of Karbala and witnessed the martyrdom of her brother Husayn.

Tel Zaynabiyah (Zaynab Hill) in Karbala, Iraq, is a small elevated mound located near the Imam Husayn Shrine. It is associated with Zaynab, the daughter of Ali, the sister of Husayn and the granddaughter of Muhammad.

During the Battle of Karbala, Zaynab went to this hill to stay informed about the status her brother Husayn. It is the place where she stood during the events of Karbala, and witnessed the martyrdom of her brother Husayn and his companions.

Tel Zaynabiyah is part of the sacred landscape of Karbala and is visited by pilgrims from around the world. It receives special attention during major religious occasions such as Ashura and Arba’in, when millions of pilgrims gather in Karbala to pay their respects at the shrines of Husayn and Abbas.

Sayyida Ruqayya Mosque

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Sayyida Ruqayya Mosque in Damascus, Syria, contains the tomb of Ruqayyah, the young daughter of Husayn who is closely associated with the events of Karbala. Her life and legacy—which were shaped by the events that followed the Battle of Karbala—have great significance. Husayn and his supporters were massacred and their family were then taken captive and marched to Damascus, where Ruqayya died at the age of about three, due to the hostility of her captors.

The Sayyida Ruqayya Mosque in Damascus, Syria, contains the grave of Ruqayya, the young daughter of Imam Husayn. The Mosque is located in the Al-Amara district of Damascus. Recognized for its unique architectural design, its backgrounds with its intricate tilework, and its serene courtyard, the mosque draws guests from a variety of cultures. It is a sacred place for Shia Muslims, attracting tens of thousands who visit the mosque and shrine as a place of pilgrimage to revere Ruqayya. Her life and legacy—which were shaped by the events that followed the Battle of Karbala—have great significance, particularly on religious commemorations. the mosque is a place of prayer and recollection. Husayn and his supporters were massacred in the Battle of Karbala on the order of the Umayyad caliph Yazid. Their women and children were then taken captive and marched to the capital Damascus, where Ruqayya died at the age of about three, due to the hostility of her captors.

Shia Muslims hold the Mosque in high regard because of its connection to the events of Karbala and the sacrifices made by the Muhammad and his family. It is a crucial religious and cultural shrine in the Islamic world because it represents the resiliency and faith of young girls. According to Shia narrations that are commemorated every year on the occasion of Ashura, after enduring the Battle of Karbala and the torturous journey to Damascus that followed it, Ruqayya died at the age of three in Yazid's prison, where her body was originally buried. Years later, however, upon the flooding of her gravesite, her grave was reopened and the body was moved to the site where the mosque now stands. The mosque was built around the mausoleum in 1985 and exhibits a modern version of Iranian architecture, with substantial amount of mirror and gold work.

There is a small mosque area adjoining the shrine room, along with a small courtyard in front. This mosque is found a short distance from the Umayyad Mosque in central Damascus. Over time, the mosque has gone through a lot of construction due to the ongoing war though it became one of the most known mosques in Syria. The mosque's architecture's elaborate tile work and traditional Islamic elements in its design are a reflection of the region's cultural heritage. Every year, Sayyida Ruqayya is honored at the mosque with commemorations and pilgrimages, especially during Muharram and Safar, which attract Shia Muslims from all over the world to take part in ceremonies and pay their respects.

Bibi Shahrbanu Shrine

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The Bibi Shahrbanu Shrine in Rey, Iran, is the tomb of Shahrbanu, who was the wife of Imam Husayn and the mother of the fourth Shia Imam, Sajjad. A women of Persian origin, she was a Sassanid princess and a daughter of Yazdegerd III, the last Sassanid emperor. Shahrbanu is viewed as a saintly figure in Shia Islam and is especially revered in Iran.

The Bibi Shahrbanu Shrine in Rey, Iran, is the tomb of Shahrbanu who was the wife of Imam Husayn and the mother of the fourth Shia Imam, Sajjad. A women of Persian origin, she was a Sassanid princess, a daughter of Yazdegerd III, the last Sassanid emperor. Shahrbanu is viewed as a saintly figure in Shia Islam and is especially revered in Iran. However, her historicity is uncertain. Islamic writers, such as al-Mubarrad, Ya'qubi and al-Kulayni, began alluding to Shahrbanu and her imperial Persian background from the 9th century onward.

From an architectural perspective, the shrine's southeastern corner, which consists of a regular and solid stone building with a stone and brick cladding, dates from the Buyid, and its shrine and long southern room date from the Sasanian era, while the outer walls of the courtyard are contemporary with the stone building from the Buyid dynasty era and the Seljuk era. In the following centuries, by constructing a portico, walls, various rooms, a corridor, etc., the main area was divided into two courtyards and transformed into its current form. The dome of the tomb dates from the Daylamites period.

The carved Marquetry box under the tomb contains saying of the Prophet of Islam, Muhammad, and also contains the honorific titles of Shahrbanu; and is dated 888 AH (1483/1484 CE). The names of the shrine founder and builders are mentioned under the box. A beautiful carving Marquetry from the era of King Tahmasp I is located in the southeast of the shrine, which is its main and old entrance. There are also other historical monuments in the tomb. The oldest parts of the shrine date from the 15th century, shortly before the Safavid era.

Hilal ibn Ali Shrine

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Hilal ibn Ali Shrine in Aran and Bidgol of Isfahan, Iran, contains the tomb of Muhammad al-Awsat, who was one of the sons of Ali. His mother, Umama, was the daughter of Zaynab, and granddaughter of Muhammad and Khadija.

Hilal ibn Ali Shrine is located in Aran and Bidgol of Isfahan, Iran. Hilal ibn Ali, or Muḥammad al-Awsaṭ ibn ʿAlī, was one of the sons of Ali. His mother, Umama, was the daughter of Zaynab, and granddaughter of Muhammad and Khadija. He is mentioned many times by scholars, but information about his existence inevitably goes back to Al-Tabari who narrates from Al-Waqidi that Ali married Umamah, granddaughter of Muhammad, and she give birth to Muhammad Al-Awsat.

It is mentioned by Abdulmajid, son of Mohammed Ridha al-Shirazi, in his book Dhakhirat Al-Darayn, that Muhammad Al-Awsat attended the Battle of Karbala and fought alongside Imam Husayn until he was martyred. However, most of the sources, modern and old, do not mention Muhammad Al-Awsat's martyrdom, although his martyrdom seems very likely.

There is a manuscript that was authored by the Arani Mulla, Gholamreza Arani, written in 1826 CE, titled Risalah Hilalyyah. In it, he gives a biography of Muhammad Al-Awsat from legends of the Iranian city, Aran o Bigdol, where in it lies the shrine and supposed grave of Muhammad Al-Awsat. He speaks about Muhammad Al-Awsat's life post-Karbala and how he got in Iran, as legends have it amongst the Aranis.

Imamzadeh Saleh

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Imamzadeh Saleh in northern Tehran, Iran, contains the tomb of Saleh, a son of the 7th Shia Imam, Musa al-Kazim, and a brother of the 8th Shia Imam, Reza. It is one of the most popular shrines in Tehran.

Imamzadeh Saleh in Tehran, Iran, contains the tomb of Saleh, a son of the seventh Shia Imam, Musa al-Kazim, and is one of the most popular shrines in Tehran. The main mausoleum building includes a large rectangular building with thick walls and solid inner space of almost 5.6 square meters. Silver enshrines the eastern and northeastern and western sides, decorated with silver and wood lattice on the south side of the endowment of the late Mirza Saeed Khan foreign minister for the late Qajar.

In 700 AH Imam Zadeh Saleh an inscription appears in the repair and alteration of entries according to which the Kingdom of Ghazan Khan was at the same time. In 1210 AH and the name of Fath-Ali Shah Qajar has been engraved on it. The custodians of Imamzadeh Saleh appointed 5 Dhiqaadah (24 March) on the day of commemoration of this Imamzadeh. The commemoration ceremony of Imamzadeh is held every year in 24 March in the mosque.

Ganja

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The Imamzadeh Complex of Ganja is located near Ganja, in the Republic of Azerbaijan. It bears the grave of Imamzadeh Ibrahim, son of Muhammad al-Baqir, the fifth Shia Imam. The sons of Baqir left their motherland and moved to Azerbaijan and Iran to escape from the ruling circles of the Umayyad Caliphate, who carried out persecution against the family of the Prophet of Islam.

The Imamzadeh Complex of Ganja is located near Ganja, in the Republic of Azerbaijan. It bears the grave of Imamzadeh Ibrahim, son of Imam Muhammad al-Baqir, the fifth Shia Imam. The mausoleum was constructed in the 8th century. According to the inscription found inside the mausoleum, the sons of Mohammad al-Baqir, left their motherland and moved to Azerbaijan and Iran to escape from the ruling circles of the Umayyad Caliphate, who carried out persecution against the family of the Prophet of Islam. Imamzadehs Ibrahim and Ismail came to the cities of Barda and Ganja. Mausoleums were erected on the graves of Imamzadeh Ismail in Barda, and Imamzadeh Ibrahim in Ganja.

The Imamzadeh was originally a grave in the early Middle Ages. The complex evolved as a mausoleum was constructed above the grave, and then, with the increased importance of the mausoleum as a sanctuary, new craftsmanship and architectural elements were added. The mausoleum is the major monument of the complex. This mausoleum shows how many mausoleums acquired cultic architectural features, losing their features of memorial monuments in the 16th-19th centuries. The mausoleum belongs to tower-cupola types of buildings. A two-storeyed arch shaped the extension of the mausoleum, surrounding the central kernel from three sides, with a portal from the eastern part. This arch dates from the 17th century. A margin of lancet arches with rectangular frames is a peculiar feature of the extension. The mausoleum is built of square bricks. Inside the mausoleum there is a zarih.

Barda

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The Imamzadeh Mausoleum of Barda is located in the center of Barda, Republic of Azerbaijan. The monument, which was the only building completed in Azerbaijan in the 14th century with four minarets, contains the tomb of the granddaughter of the 5th Shia Imam, Muhammad al-Baqir.

The Imamzadeh Mausoleum of Barda is located in the center of Barda, Republic of Azerbaijan. The monument, which was the only building completed in Azerbaijan in the 14th century with four minarets, was in the form of a pilgrimage mausoleum. It contains the tomb of the granddaughter of the 5th Shia Imam, Muhammad al-Baqir. The Barda monument is similar to the monument "Char Minar" in Bukhara. The figured layout of the bricks of the Imamzadeh mosque, the coordination of stone and brick used in construction, and the use of tiles, appear to be influenced by the Barda Mausoleum, that was built in 1322.

The Imamzadeh Mausoleum at Barda was rebuilt in 1868 by Karbalayi Safikhan Karabakhi, who was instrumental in the development of Karabakh architecture. Karabakhi linked the architectural elements of the eastern architecture with local traditions, especially in the mosques he built and restored, including the Imamzadeh Mosque in Barda (1868), Aghdam Mosque (1870), Ashaghi Govhar Agha Mosque in Shusha (1874–75) and Govharaga Mosque (19th century), as well as the Tatar Mosque in Odessa (1870), and the Garghabazar Mosque (1880) in Ashgabat Safikhan.

Believers who died in other places but were buried in a cemetery around the Imamzadeh mosque in Barda, according to their testimony. There are several other historic monuments nearby the Imamzadeh Mosque. Approximately 20 m (66 ft) to the north of the mosque, is Bahman Mirza Qajar Mausoleum and to the east, are the ruins of Akhsadan Baba Mausoleum, which was built in the 14th century.

Tomb of Seyed Alaeddin Husayn

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The Tomb of Sayyid ʿAlāʾed-Dīn in Shiraz, Iran, houses the remains of a son of the 7th Shia Imam Musa al-Kazim, and the youngest brother of the eighth Imam, Reza.

The Tomb of Sayyid ʿAlāʾed-Dīn in Shiraz, Iran, houses the remains of Ala'ed-Din Husayn, a son of the 7th Shia Imam Musa al-Kazim. Seyed Alaeddin Hussein, also known as "Hussein Musa" and "Little Hussein", is said to have been the youngest brother of the eighth Imam, Reza. Sayyid Alauddin Hussein is the son of the seventh Shia Imam, Musa al-Kazim. He was killed in Shiraz by the soldiers of al-Ma'mun in the late 2nd century AH while traveling from Medina to Tus.

The exterior of the complex appears similar to most Safavid style mosques. The interior, however, is quite unusual in that the interior of the arches, walls and dome are covered in intricate mosaics of mirror and colored glass shines of various shades of green, blue, yellow and white colors, that create an unusual light combination.

Jamkaran Mosque

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The Jamkaran Mosque in Qom, Iran, is where Twelver belief holds that the promised Mahdi once appeared and offered prayers.

The Jamkaran Mosque in the village of Jamkaran, on the outskirts of Qom, Iran, is where Twelver belief holds that the 12th Imam—the promised Mahdi—once appeared and offered prayers.[109] Many Shia Muslims go to this mosque on Wednesday nights and the night of the middle of Sha'ban - the birthday of Mahdi - and perform its rituals. The mosque has a history of over a thousand years, and receives more than 15 million pilgrims annually.[110][111]

It was further developed after the residents of Ghadiriyah from the Bani Asad tribe fled to Qom, during the Mukhtar uprising in Kufa (685 CE). The mosque has been a sacred place at least since around 983 CE, when Sheikh Hassan ibn Muthlih Jamkarani reportedly met the Twelfth Imam along with the prophet Khidr. Jamkarani was instructed that the land they were on was "noble" and that the owner, Hasan bin Muslim, was to cease cultivating it and finance the building of a mosque on it from the earnings he had accumulated from farming the land.

Sometime in the decade of 1995–2005, the mosque's reputation spread, and many pilgrims, particularly young people, began to come to it. In the rear of the mosque, there is a "well of requests" where it is believed the Twelfth Imam once "became miraculously unhidden for a brief shining moment of loving communion with his creator." Pilgrims tie small strings in a knot around the grids covering the holy well, which they hope will be received by Imam Mahdi. Every morning custodians cut off the strings from the previous day.

Al-Sahlah Mosque

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The Al-Sahlah Mosque, located in Kufa, Iraq, is said to be the future home of the Mahdi, and it is believed that the trumpet announcing the Day of Judgement will be blown from the mosque. Seventy thousand people will be resurrected at the mosque, and can enter Heaven without questioning.

The Al-Sahlah Mosque, located in Kufa, Iraq, is of great importance and is said to be the future home of the Mahdi. The mosque is believed to have been established during the 7th century CE. The mosque is revered from narrations. These beliefs include that the mosque is where the twelfth Imam, the Mahdi, will reside upon his return. It is also believed that the mosque served as a home for the Prophets and figures: Ibrahim (Abraham), Idris (Enoch), and Khidr.

Every Prophet is said to have established prayers within the mosque. The establishment of two Rakats of Islamic Prayer in the mosque is believed to grant a person safety and protection for an entire year. It is believed that the trumpet announcing the Day of Judgement will be blown from the mosque. Seventy thousand people will be resurrected at the mosque, according to narrations, and can enter Heaven without questioning.

Other shrines

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Ismailism, Zaydism, and Alawites

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The Al-Azhar Mosque in Cairo, Egypt, was first established around 970 CE as a Shia Ismaili institution, and later became a major center of Sunni learning. Its affiliated university, Al-Azhar University, is one of the oldest continuously operating universities in the world. For centuries, Al-Azhar has been regarded as one of the foremost institution in the Islamic world.

Historically, the most important place in Ismailism was Cairo during the Fatimid period. When the Fatimids established their caliphate in the 10th century, they ruled as Ismaili leaders. Al-Azhar Mosque and University was founded specifically to teach Ismaili theology, philosophy, and law, and it functioned as the intellectual heart of the Ismailism. Al-Azhar remains the single most powerful symbol of Ismaili achievement, representing the only time Ismailism governed a major Islamic empire.

After its dedication in 972, and with the hiring by mosque authorities of 35 scholars in 989, the mosque slowly developed into what it is today. Over the course of its over a millennium-long history, the mosque has been alternately neglected and highly regarded. Because it was founded as a Shiite Ismaili institution, Saladin and the Sunni Ayyubid dynasty that he founded shunned al-Azhar, removing its status as a congregational mosque and denying stipends to students and teachers at its school.

These moves were reversed under the Mamluk Sultanate, under whose rule numerous expansions and renovations took place. Later rulers of Egypt showed differing degrees of deference to the mosque and provided widely varying levels of financial assistance, both to the school and to the upkeep of the mosque. Today, al-Azhar remains a deeply influential institution in Egyptian society that is highly revered and a symbol of Islamic Egypt.

Al-Hakim Mosque is important to Ismailism because it comes from the period when Ismaili leaders ruled openly as caliphs. It was built under the Fatimid Imamate in Cairo and functioned as a major state mosque and teaching center for Ismaili doctrine. It represents a time when Ismailism was not a minority tradition but the ideological core of a powerful empire. Teaching there was tied directly to the Fatimid daʿwa.

The Al-Hakim Mosque in Cairo, Egypt, was built around 990 CE by Ḥākim bi-Amr Allāh, the sixth Fatimid caliph and the sixteenth Ismaili leader.

Architecturally, the mosque consists of a hypostyle prayer hall and a wide internal courtyard (sahn), accessed via a projecting entrance portal. Its most notable features are its two unusual minarets: the original minarets of the mosque have ornate multi-tiered designs but, for reasons that remain unclear, these were encased shortly afterwards inside the massive square bastions still seen today.

Alawites are an ethnoreligious group, an offshoot of Shia Islam as a ghulat branch during the ninth century. Alawites venerate Ali, the first Imam, as a manifestation of the divine essence. It is the only ghulat sect still in existence today. The group was founded during the ninth century by Ibn Nusayr, who was a disciple of the tenth Imam, Hadi, and of the eleventh Imam, Askari.

The Quran is one of their holy books, but its interpretation differs significantly from the mainstream Shia Muslims and aligns with early Batiniyya. Alawite theology and rituals differ sharply from Shia Islam in several important ways. For instance, various Alawite rituals involve the drinking of wine and the sect does not prohibit the consumption of alcohol for its adherents. As a creed that teaches the symbolic/esoteric reading of Qur'anic verses, Alawite theology is based on the belief in reincarnation and views Ali as a divine incarnation of God. Moreover, Alawite clergy and scholarships insist that their religion is theologically distinct from Shia Islam.

Alawites have historically kept their beliefs secret from outsiders and non-initiated Alawites, so rumours about them have arisen. At the core of the Alawite creed is the belief in a divine Trinity, comprising three aspects of the one God. The aspects of the Trinity are Mana (meaning), Ism (Name) and Bab (Door). Alawite beliefs hold that these emanations underwent re-incarnation cyclically seven times in human form throughout history. According to Alawites, the seventh incarnation of the trinity consists of Ali, Muhammad himself, and Salman the Persian. An important component of Alawism is the belief in the transfer of souls, rejected by both the Shia and Sunni, leading to the Alawites being considered heretics by theologians of Sunni and Shia Islam. Khidr holds special spiritual and mystical significance. Unlike mainstream Sunni and Shia Islam, Alawite theology incorporates esoteric interpretations of Qur’anic figures, and Khidr is viewed as a hidden, eternal guide, a spiritual intermediary, and a source of divine wisdom.

Zaydism, also referred to as Fiver Shi'ism, is a branch of Shia Islam that emerged in the eighth century following Zayd ibn Ali's unsuccessful rebellion against the Umayyad Caliphate. Zaydism is typically considered the Shia branch that is closest to Sunni Islam, although the "classical" form of Zaydism (usually referred to as Hadawi) historically changed its stance on Sunni and Shia traditions multiple times, to the point where Zaydis' simply accepting Ali as a rightful successor to Muhammad was enough to consider them Shia. Zaydis regard rationalism as more important than Quranic literalism and historically were quite tolerant towards Shafi'i Sunnism, the jurisprudential school of about half of the Yemenis. Most of the world's Zaydis are located in northwestern Yemen and Najran in Saudi Arabia.

Zayd ibn ʿAlī was the son of Imam Sajjad, and great-grandson of Ali. His unsuccessful revolt against the Umayyad Caliphate, in which he died, gave rise to the Zaydiyya sect of Shia Islam, which holds him as the next Imam after his father Imam Sajjad. Zayd ibn Ali is also seen as a major religious figure by many Sunnis and was supported by the prominent Sunni jurist, Abu Hanifa, who issued a fatwa in support of Zayd against the Umayyads. To most Shias however, his elder half-brother Imam Baqir is seen as the next Imam. Nevertheless, Zayd is considered an important revolutionary figure by Shias and a martyr (shaheed) by all schools of Islam, including both Sunnis and Shias. The call for revenge for his death, and for the brutal display of his body, contributed to the Abbasid Revolution.

Ibadism

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The Sultan Qaboos Grand Mosque in Oman serves as a symbol of the country's Ibadi heritage. Because Oman is the world's principal center of Ibadism, the mosque is widely regarded as the most important monument associated with the Ibadi tradition.

Ibadism is the third branch of Islam whose roots go back to the Kharijite secession from Ali. Ibadi Muslims are known as the Ibadis or, as they call themselves, 'The People of Truth and Integrity'. Ibadis are far less numerous than the two largest Islamic denominations: Sunnis and Shias. Ibadi Islam remain understudied by outsiders, including both non-Muslims and Sunni/Shia Muslims.

In Ibadi Islam, there is no formal doctrine of sacred shrines or saint-centered holy sites. Like all Muslims, they recognize Mecca, Medina and Al-Aqsa Mosque as holy. Beyond the three universally sacred sites, Ibadism does not promote pilgrimage to shrines or mosques. As a result, mosques in Ibadi communities—such as those in Oman, Libya, Tanzania, Tunisia, Dominican Republic, and Algeria—are valued primarily as centers of communal worship.

The Sultan Qaboos Grand Mosque is the most prominent mosque in Oman and serves as a symbol of the country's Ibadi heritage. Located in Muscat and commissioned by Sultan Qaboos bin Said in 2001, it represents the central role of Ibadi Islam in Omani society. Because Oman is the world's principal center of Ibadi Islam, the Sultan Qaboos Grand Mosque is widely regarded as the most important monument associated with the Ibadi tradition.

Alevism

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The Haji Bektash Veli Complex in Hacıbektaş, Turkey, contains the tomb of Haji Bektash Veli, the most revered spiritual figure in Alevism. He is considered the central saint and spiritual guide of the Alevi tradition.

Alevism is a syncretic and mystic tradition, whose adherents follow the mystical (bāṭenī) teachings of Ali and Haji Bektash Veli.[112] It is generally agreed that Alavism is akin to a Sufi rendition of Twelver Shia Islam that integrates Central Asian shamanic elements, though some dissenting voices base the Alevi belief squarely in a non-denominational, heterodox Anatolian Islam instead.

They acknowledge the six articles of faith of Islam, but may differ regarding their interpretation. Lack of gender segregation in ritual contexts and clergy is one of the key features that sets Alevism apart from Muslim orthodoxy.

Performing ziyarat and du'a at the tombs of Alevi-Bektashi saints or pirs is quite common. Some Alevis make pilgrimages to mountains and other natural sites believed to be imbued with holiness. Alevis generally recognize Mecca, Medina, and Jerusalem as important places in Islamic history.

However, Alevism does not emphasize pilgrimage or shrine-centered ritual life in the same way Sunni and Shia Muslims do. The spiritual center of Alevi practice is the cem ceremony held in a cemevi, not the mosque, and their devotional focus is deeply centered on the Twelve Imams.

Sufism

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Most of the Sufi sacred sites are widely spread across South Asia, especially in Pakistan and India.

Sufism is a mystic body of religious practice within Islam that is characterized by a focus on Islamic purification, spirituality, ritualism, and asceticism. Practitioners of Sufism are referred to as "Sufis", and historically typically belonged to "orders" known as tariqa (pl. turuq)—congregations formed around a grand wali (saint) who would be the last in a chain of successive teachers linking back to Muhammad, with the goal of undergoing tazkiyah (self-purification) and the hope of reaching the spiritual station of ihsan. The ultimate aim of Sufis is to seek the pleasure of God by endeavoring to return to their original state of purity and natural disposition, known as fitra.

Sufism emerged early on in Islamic history, partly as a reaction against the expansion of the early Umayyad Caliphate and mainly under the tutelage of Hasan al-Basri. Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology.

Although the overwhelming majority of Sufis, both pre-modern and modern, remain adherents of Sunni Islam, some strands of Sufi thought transferred over to the ambits of Shia Islam during the late Middle Ages. This particularly happened after the Safavid conversion of Iran under the concept of irfan. Important foci of Sufi worship include dhikr, the practice of the remembrance of God. Sufis also played an important role in the spread of Islam through their missionary and educational activities.

Despite a relative decline of Sufi orders in the modern era and attacks from fundamentalist Islamic movements (such as Salafism and Wahhabism), Sufism has continued to play an important role in the Islamic world. It has also influenced various forms of spirituality in the West and generated significant academic interest.

Quranism

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Quranism, or Quran-only Islam, is a movement that accepts the Quran as the sole source of religious authority and rejects Hadith literature as binding. Because of this emphasis on scripture rather than tradition, Quranism does not have shrines, tombs, or pilgrimage sites comparable to those in Sunni and Shia Islam. The Quranists do recognize Mecca, Medina, and Jerusalem as sacred due to their Quranic significance. Quranism is an Islamic denomination that considers the Quran to be the only dependable religious text. Quranist Muslims believe that the Qur'an is clear and complete and can be fully understood without recourse to external sources. The extent to which Quranists reject the authenticity of the Sunnah varies, though the most established groups of Quranism have thoroughly criticised and rejected the Hadith, the most prevalent being the Quranist claim that the Hadith is not mentioned in the Qur'an as a source of Islamic theology or practise, was not recorded in written form until two centuries after the death of Muhammad, and contains perceived errors and contradictions. Quranists also believe that previous revelations of God have been altered, and that the Qur'an is the only book of God that has valid divine significance.

As they believe that Hadith, while not being reliable sources of religion, can serve as historical records, Quranists cite some early Islamic writings in support of their positions, including those attributed to Muhammad, caliph Umar (r. 634–644) and materials dating to the Umayyad and Abbasid caliphates. Modern scholarship holds that controversy over the sufficiency of the Qur'an as the only source of Islamic law and doctrine dates back to the early centuries of Islam, where some scholars introduced followers of the Qur'an alone as Mu'tazilites or sects of the Kharijites, such as the Haruri and the Azariqa. Though the Qur'an-only view waned during the classical Islamic period, it re-emerged and thrived with the modernist thinkers of the 19th century in Egypt and the Indian subcontinent. Some scholars hold that Quranism in the early 20th century was influenced by the Salafi movement. Quranism has since taken on political, reformist, fundamentalist, and militant dimensions in various countries. Currently, it is reported that the Quranists encompasses tens of thousands to potentially a million followers globally.

In matters of faith, jurisprudence, and legislation, Quranists differ from Ahl al-Hadith, who consider the Hadith (Kutub al-Sittah) in addition to the Quran. Unlike Sunnis and Shias, Quranists argue that Islam can be practised without the Hadith. Whereas Hadith-followers believe that obedience to Muhammad entails obedience to Hadiths, Quranists believe that obedience to Muhammad means obedience to the Qur'an. In addition, several extra-Quranic traditions, such as kissing the Black Stone, the symbolic Stoning of the Devil, and the Tashahhud during the Ṣalāh, are regarded as idolatry (shirk) or possible idolatry by Quranists. This methodological difference has led to considerable divergence between Quranists and both Sunnis and Shias in matters of theology and law as well as the understanding of the Quran.

Ahmadiyya

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Qadian in India is the birthplace of Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement within Islam.

Ahmadiyya is an Islamic messianic movement originating in British India in the late 19th century. It was founded by Mirza Ghulam Ahmad, who said he had been divinely appointed as both the promised Messiah and Mahdi expected by Muslims to appear towards the end times and bring about, by peaceful means, the final triumph of Islam; as well as to embody, in this capacity, the expected eschatological figure of other major religious traditions. Adherents of the Ahmadiyya—a term adopted expressly in reference to Muhammad's alternative name Ahmad — are known as Ahmadi Muslims or simply Ahmadis.

Ahmadi thought emphasises the belief that Islam is the final dispensation for humanity as revealed to Muhammad and the necessity of restoring it to its true intent and pristine form, which had been lost through the centuries. Its adherents consider Ahmad to have appeared as the Mahdi—bearing the qualities of Jesus in accordance with their reading of scriptural prophecies—to revitalise Islam and set in motion its moral system that would bring about lasting peace. They believe that upon divine guidance he purged Islam of foreign accretions in belief and practice by championing what is, in their view, Islam's original precepts as practised by Muhammad and the early Muslim community. Ahmadis thus view themselves as leading the propagation and renaissance of Islam.

Mirza Ghulam Ahmad established the Community on 23 March 1889 by formally accepting allegiance from his supporters. Since his death, the Community has been led by a succession of Caliphs. Ahmadiyya's recognition of Ahmad as a prophet has been characterised as heretical by mainstream Muslims (Sunnis and Shias), who believe that Muhammad was the final prophet, and the Ahmadi movement has faced non-recognition, takfir, and persecution in many parts of the world. Ahmadiyya Muslims fully recognize Mecca, Medina, and Jerusalem as holy sites, just like Sunni and Shia Muslims. The movement is almost entirely a single group.

Non-denominational Muslims

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A non-denominational Muslim is a Muslim who does not belong to, does not self-identify with, or cannot be readily classified under one of the identifiable Islamic branches. Such Muslims do not think of themselves as belonging to a denomination but rather as "just Muslims" or "non-denominational Muslims." Muslims who do not adhere to a branch are also known as non-sectarian Muslims. While the majority of Muslims identify as either Sunni or Shia, a significant number identify as non-denominational. Surveys have reported that large proportions of Muslims in some parts of the world self-identify as "just Muslim" or "Muslim only".[113][114][115]

A non-denominational Muslim might develop deep personal attachments to certain places that carry spiritual meaning for them personally. They might feel closest to God in the shrine where they first prayed, in the room where they made sincere tawbah, or on a quiet hill where they reflected during a difficult time. However, they would usually distinguish between personal spiritual significance and divinely designated sacredness. They still recognize the three central sacred sites— Mecca, Medina, and Jerusalem — whose holiness is established by revelation and shared by the entire Muslim World.

See also

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References

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  1. ↑ Mustafa Abu Sway. "The Holy Land, Jerusalem and Al-Aqsa Mosque in the Qur'an, Sunnah and other Islamic Literary Source" (PDF). Central Conference of American Rabbis. Archived from the original (PDF) on 2011-07-28.
  2. ↑ National Geographic Society (U.S.); de Blij, H.J.; Downs, R.; John Wiley & Sons (2007). Wiley/National Geographic College Atlas of the World. Wiley. p. 49. ISBN 978-0-471-74117-6. Retrieved 2022-06-15. Al 'Aqsa is the second oldest mosque in Islam after the Kaaba in Mecca and is third in holiness after the mosques in Mecca and Medina. It holds up to 400,000 worshippers at one time.
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  4. ↑ Quran 9:25–129
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